At the founding of Rome, the gods were numina, divine
manifestations, faceless, formless, but no less powerful. The idea of gods
as anthropomorphized beings came later, with the influence from Etruscans
and Greeks, which had human form. Some of the Roman Gods are at least as
old as the founding of Rome.

The concept of numen continued to exist and it was
related to any manifestation of the divine. For the Romans, everything in
Nature is thought to be inhabited by numina, which
explains the big number of deities in the Roman pantheon, as will be
shown. Numina manifest the divine will by means of
natural phenomena, which the pious Roman constantly seeks to interpret.
That's why great attention is paid to omens and portents in every aspect
of Roman daily life.

A groups of twelve Gods called Dii Consentes
is especially honored by the Romans:

Iuppiter

Iuno

Minerva

Vesta

Ceres

Diana

Venus

Mars

Mercurius

Neptunus

Volcanus,
and

Apollo.

These are the ones listed by the Poet Ennius
about the 3rd Century, B.C.E.. Their gilt statues stood in the Forum,
later apparently in the Porticus Deorum Consentium. As there were six male
and six female, they may well have been the twelve worshipped at the
lectisternium of 217 BC.

A lectisternium is a banquet of
the gods, where the statues of the gods were put upon cushions, and where
these statues were offered meals. The number 12 was taken from the
Etruscans, which also worshipped a main pantheon of 12 Gods. Nevertheless,
the Dii Consentes were not identified with Etruscan
deities but rather with the Greek Olympian Gods (though the original
character of the Roman Gods was different from the Greek, having no myths
traditionally associated). The twelve Dii Consentes are
lead by the first three, which for the Capitoline Triad. These
are the three cornerstones of Roman religion, whose rites were conducted
in the Capitoleum Vetus on the Capitoline Hill.

But what better characterizes the traditional Roman Religion is the
household or family cult of the Dii Familiaris. In this
cult, the Lar Familiaris (guardian spirit -
Genius - of the family), the Lares Loci
(guardian spirits of the place where the house is built), the
Genius of the paterfamilias (House-Father), the
Dii Penates (patron gods of the
storeroom), the Dii Manes (spirits of the
deceased) and a multitude of other domestic deities are daily worshipped
by the members of the family. The household cult is so important that it
even serves as the model for several practices of the state cult (e.g.
there were the Lar Praestites, Penates
Publici, etc.. Even during the Empire, the Imperial cult came to
be based on the household cult, now interpreted as the cult of the
Genius of the Emperor, paterfamilias of the
family of all the Romans).

Other important Gods are

Ianus

Saturnus

Quirinus

Volturnus

Pales

Furrina

Flora

Carmenta

Pomona

Portunus

Fontanus.

There is
also a group of mysterious deities formed by native tutelary deities,
river Gods or deified heroes from Latium which are collectively called
Dii Indigites (e.g. deified Aeneas,
Faunus, Sol Indiges, Iuppiter
Indiges, Numicus). A multitude of other deities
is also traditionally worshipped, which includes tutelary deities (e.g.
Roma, Tiberinus), native Latin deities
(e.g. Bellus, Bellona,
Liber, Libera), abstract deities such as
Fortuna (Fate), Concordia (Concord),
Pax (Peace), Iustitia (Justice), etc..
Pre-Roman native italian deities mainly adopted from the Sabines and
Etruscans are also worshipped: Nerio (Sabine deity and
the consort of Mars), Dius Fidius
(Sabine as well), etc. In fact, Quirinus and
Vertumnus were also adopted respectively from the Sabines
and Etruscans. The Dii Inferi, Gods of the Underworld
(Inferus) are Dis/Orcus and
Proserpina, equated to the Greek Gods Hades/Plouton
(Pluto in Latin) and Persephone. These Gods symbolize the
creative power of the Earth which provide human beings the means for
subsistence (Dis = wealth = Plouton in greek). The
Inferus is also traditionally regarded as the
home for the spirits of the dead, though the concept of afterlife was
quite varied.

The pious spirit of the Romans consists of a constant wish to bring the
favour of the divine upon him, the family and the state. As such, the
Roman is naturally willing to pay the deserved homage and sacrifice to
foreign deities, specially if he is in their land. In order to achieve
victory in war, the Romans often asked the favour of the Gods of their
enemies, paying them sacrifices even greater than those offered by their
own people. This spirit joined by the affluence of foreigners which
resulter either from trade or conquest, brough new cults to Rome. These
were as expected democratically adopted by permitting the priests of these
Gods to establish temples in Rome. Among the foreign deities, the
Dii Novensiles, are Apollo,
Ceres (these were adopted as early as to allow them to
become part of the Dii Consentes),
Bacchus/Dionysus, Sol Invictus
Elagabalus, Isis, Serapis,
Cybele, Attis, Mithras
and many others.

Iuppiter is the God of the sky, moon, winds, rain and
thunder, who became king of the Gods after overthrowing his father
Saturnus. The ancient name of Iuppiter was
Diespiter, whose root is Dios (= Zeus, God) +
Pater (= Father). As Iuppiter Optimus Maximus,
he is the tutelary God of Rome. As a warrior, he is Iuppiter
Stator, protector of the City and State who exhorts soldiers to
be steadfast in battle. But Iuppiter has many aspects,
attributes, names and epithets...

Iuno is Iuppiter's sister, wife and
queen of the Gods, is the protectress of the Roman State. Her festival,
the Matronalia, is celebrated in March on the Kalends. She is also
honoured as Iuno Lucetia, celestial light; Iuno
Lucina, childbirth, inwhich the child is brought into light;
Iuno Sospita, who protects labor and delivery of
children; Iuno Moneta, whose sacred geese warned Rome of
an impending invasion. Iuno Moneta's temple was near the
mint, thus her name was the root for "money". But Iuno
has many aspects, attributes, names and epithets...

Minerva, Goddess of wisdom and learning, meditation,
inventiveness, accomplishments, the arts, spinning and weaving, and
commerce. Minerva was identified with Pallas Athene,
bestower of victory, when Pompey the Great built her temple with the
proceeds from his eastern campaigns. Minerva and
Mars are honored Quinquatras, five days at the Spring
equinox. But Minerva has many aspects, attributes, names
and epithets...

Vesta is the Goddess of hearth and home, of domestic
and religious fire. Her festival is the Vestalia, held on June 7, when Her
temple is open to all mothers who bring plates of food.
Vesta's temple was the hearth of Rome, where the sacred
fire burned. The fire was tended by six Vestal Virgins, priestesses who
were dedicated to the Goddess' service for thirty years, and who were
headed by the Virgo Maxima, the eldest Vestal. Vestals were always
preceded by lictors, the only women in Rome allowed the privilege. If a
condemned man met a Vestal, he was reprieved. When a Roman made his will,
he entrusted it to the Vestal Virgins. But Vesta has many
aspects, attributes, names and epithets...

Ceres is the Goddess of agriculture. During a drought
in 496 BCE, the Sibylline Books ordered the institution of the worship of
Demeter, Dionysus and Persephone, called by the Latin names
Ceres, Liber and
Libera. Ceres was the Goddess of the
plebeians: the ∆diles Plebis cared for her temple and had their
official residences in it, and were responsible for the games at the
Cerealia, her original festival on April 12-19. There was a women's 9-day
fast and festival when women offered the first corn harvest to
Ceres, originally celebrated every five years, but later
- by the time of Augustus - held every October 4.

Diana, Goddess of the Moon and of wild places, the
Divine Huntress, protectress of women and virgin Goddess. In earlier
times, She was the mother Goddess of Nature. Her temple at Lake Nemi was
in a sacred grove and was guarded by her priest, the Rex Nemorensis, the
King of the Wood. He was always an escaped slave who was entitled to food,
sanctuary and honour - until he was slain by the next candidate. But
Diana has many aspects, attributes, names and epithets...

Venus was originally a Goddess of Spring, flowers and
vines. By order of the Sibylline Books a temple on Mt. Eryx was dedicated
to Venus as the Goddess of love and beauty. She was also
Venus Genetrix, mother of the Roman people through Her
son Aeneas, Who was also an ancestor of the Julii. Both Julius Caesar and
Hadrian dedicated temples to Venus Genetrix. Hadrian's
still stands near the Flavian amphitheatre. She has darker aspects too,
such as Venus Libitina, an aspect of
Venus associated with the extinction of life force. But
Venus has many aspects, attributes, names and epithets...

Mars, God of war, was originally an agricultural God
whose character changed with that of His people. For this reason, he is
the most Roman of the Gods, representing the abundance of the fields, and
the battles that must be won to keep and enlarge the provinces that kept
Rome fed and thriving. His priests were dancing warriors, the Salii, who
sang their war-songs in the streets during his festivals. His sacred
spears and 12 shields were kept in his temple on the Palatine Hill. But
Mars has many aspects, attributes, names and epithets...

Mercurius is the God of commerce. The guild of
merchants honored Mercurius at his temple near the Circus
Maximus on his festival on May 15. They also sprinkled themselves and
their merchandise with sacred water in a ceremony at the Capena Gate. When
Mercurius became identified with Hermes, he took on the
duties of messenger of the Gods, Psychopompus who guides the souls of the
dead through the Underworld, and God of sleep and dreams. He also became
God of thieves and trickery, owing to a trick he had played on
Apollo by stealing and hiding the Sun God's cattle. His
serpent-twined staff, the caduceus, was originally a magician's wand for
wealth (which may be why it is the symbol of the medical profession) but
became identified later as a herald's staff. But
Mercurius has many aspects, attributes, names and
epithets...

Neptunus, God of all the fresh water (from rivers,
springs, etc.) and of equestrian accomplishments. Equated to the Greek
Poseidon, He is also the God of the sea. He had temples in the Circus
Flaminius and later on the Campus Martius. His festival, the Neptunalia is
celebrated on July 23. But Neptunus has many aspects,
attributes, names and epithets...

Volcanus, the God of the fire of the sky, the
lightning and the fires caused by it, he is the raging fire (opposed to
the domestic fire, Vesta). He was equated to the Greek
Haephestus, God of the fire, forge and volcanos. As a Nature God, he was
married to Maia, Goddess of Spring. Equated to
Haephestus, he made Iuppiter's thunderbolts and married
to Venus. At his festival, the Volcanalia on August 23,
fishes were throuwn into the hearth fires. The eruption of mount Vesuvius
in 79 AD took place in the day of His festival. As God of metal workers,
He also has a festival on May 23. As God of conflagration, His temples
were built outside the pomerium, on the Campus Martius. But
Volcanus has many aspects, attributes, names and
epithets...

Apollo, Greek God of the Sun, prophecy, archery,
music, poetry, inspiration and healing, perfection of male beauty, twin
brother of Diana. Apollo came to
prominence in the 5th century BCE, when the Sibylline Books of
Apollo's prophecy (which had been offered to King
Tarquinius Superbus by the Sibyl of Cumae) dictated the introduction of
His cult in Rome following a plague. Besides Cumae, His oracles were also
in other places such as Ionia, Delos, Delphi, Erithrea. It was
Apollo who gave the gift of prophecy to His lover
Cassandra, who was doomed to speak the truth, but never to be believed.
Apollo is father of the God Aesculapius.
But Apollo has many aspects, attributes, names and
epithets...

The Lar Familiaris is the guardian spirit
of a family and symbolizes the household. He was honored on all family
occasions: a new brideoffered a coin and a sacrifice on entering her new
house. Rams are sacrificed to the Lar Familiaris after
funerals as a purification rite. During the 1st century AD, the Romans
came to honor two Lares instead of one, becoming strongly
connected with the Penates. In the lararium, the
Lares are usually represented in dancing poses, carrying greek
rhytones of wine.

The Lares Loci are the guardian spirits of
a place. In the lararium, the Lares Loci of the
place where the house is built are also honoured, being represented by one
or more serpents.

Each man has a Genius, each woman a
Iuno. This is the creative force that engenders the
individual and imbues him/her with growth, learning and morality. This
spirit stays with the person until death. The Genius of
the paterfamilias deserves special honor, and is represented in
the lararium by a man dressed in white with the head covered by
the toga.

The Penates are connected with each family.
If the family moves, the Penates go with it. They are the
spirits of the larder, of food and drink, and they share the hearth as an
altar with the Goddess Vesta.

The Manes are the spirits of the dead
ancestors. When the deceased receives the due honours and rites, he is
allowed to ascend from the Underworld to protect his family. This is in
contrast with the Lemures or Larvae,
evil ghosts which are the souls of the dead who the Dii
Inferi refused to receive in the Underworld.

Each corner of the house is under the influence of a
protector God. Forculus protects the door,
Limentinus the threshold, Cardea the
hinges. Vesta protects the hearth. Each tool has also its
protector spirit: Deverra protects the broom,
Pilumnus the rammer, Intercidona the
axe.

The generation of a human being is also ruled by protector
Gods. Iuno and Mena assure the menstrual
flux of the future mother. Jugatinus presides to the
union of man and woman. Cinxia or
Virginensis uncover the woman's girdle.
Subigus delivers her to the man. Prema
commands the penetration. Inuus (Tutunus
or Mutunus) and Pertunda put an end to
virginity. Ianus, God of passage, opens the way for the
generating seed emanated from Saturnus, but it is
Liber who allows the ejaculation. Once concepted, the new
human being needs Fluonia or Fluvionia,
Who retains the nourishing blood. But the nourishing itself is presided by
Alemona. To avoid the dangers of upside-down pregnancy,
Postverta and Prosa are invoked.
Diana Nemorensis is also invoked to allow a good
pregnancy. Three dities protect the mother from the violence of
Silvanus: Intercidona,
Deverra and Pilumnus. In the the atrium,
a bet is setup for Pilumnus and Picumnus
or Iuno, and a table is setup for
Hercules. Nona and
Decima allow the birth between the ninth and tenth month.
But it is Egeria who makes the baby come out
(egerere). Parca or Partula
preside to the birth, but it is Vitumnus Who gives life,
Sentinus the senses. After the birth,
Lucina, bringer of light, must be invoked.
Lucina is also the Goddess to whom sterile (or with
pregnancy desease) women direct their prayer. After the birth, the
pregnant women must be purified, and it is Iuno Februa
(Februalis or Februlis) Who frees them
from the placental membrane. With the aid of Levana, the
sage-woman raises and presents the child to the mother. The father then
raises the child with the aid of Statina
(Statilina, Statinus or
Statilinus).